The Hexagram of Initiation

震下，坎上。屯：元亨，利貞。勿用有攸往，利建侯。屯，張倫反。震坎，皆三畫卦之名。震，一陽動於二陰之下，故其德為動，其象為雷。坎，一陽陷於二陰之間，故其德為陷、為險，其象為雲、為雨、為水。屯，六畫卦之名也，難也，物始生而未通之意。故其為字，象屮穿地始出而未申也。

The hexagram Zun has Zhen below and Kan above. The hexagram statement says: "Zun: Yuan heng, li zhen. Wu yong you xiang, li jian hou." The character "Zun" is pronounced as Zhang Lun fan. Zhen and Kan are both names of three-line trigrams: Zhen is a single yang line situated below two yin lines, so its trigram virtue is "movement," and its symbolic image is thunder; Kan is a single yang line situated between two yin lines, so its trigram virtue is "being trapped" and "danger," and its symbolic image is cloud, rain, and water. "Zun" is the name of a six-line composite hexagram, meaning difficulty, referring to the situation where all things are just beginning to sprout but have not yet become fully developed. Therefore, the character "Zun" is written in a way that resembles a young grass shoot breaking through the soil and just beginning to appear, but not yet fully spread out.

其卦以震遇坎，乾、坤始交而遇險陷，故其名為屯。震動在下，坎險在上，是能動乎險中。能動雖可以亨，而在險，則宜守正，而未可遽進。故筮得之者，其占為大亨而利於正，但未可遽有所往耳。又，初九，陽居陰下，而為成卦之主，是能以賢下人，得民而可君之象。故筮立君者，遇之則吉也。

This hexagram is formed by the lower trigram Zhen (Thunder) and the upper trigram Kan (Water), symbolizing the initial union of Heaven and Earth encountering difficulties, hence its name "Zun" (Obstruction). Zhen's movement is at the bottom, and Kan's danger is at the top, indicating the ability to take action amidst difficulties. Although movement can lead to success, since one is in a dangerous situation, one should adhere to the right path and not act rashly. Therefore, those who receive this hexagram in divination are indicated to have great success, but they should not rush to take action. Furthermore, the line "Chu Ji" (Nine at the Beginning) is a yang line situated below a group of yin lines, and it is the main line that forms this hexagram. This represents a noble person who humbly submits to others, thus gaining the people's support and being fit to be a leader. Therefore, those who inquire about establishing a leader and receive this hexagram will find it favorable.

《彖》曰：「屯」，剛柔始交而難生。難，去聲。六二《象》同。以二體釋卦名義。始交，謂震。難生，謂坎。動乎險中，大亨貞。以二體之德釋卦辭。動，震之為也。險，坎之地也。自此以下，釋「元亨利貞」，乃用文王本意。雷雨之動滿盈，天造草昧，宜建侯而不寧。以二體之象釋卦辭。雷，震象。雨，坎象。天造，猶言天運。草，雜亂。昧，晦冥也。陰陽交而雷雨作，雜亂晦冥，塞乎兩間。天下未定，名分未明，宜立君以統治，而未可遽謂安寧之是也。不取初九爻義者，取義多端，姑舉其一也。

The *Commentary on the Judgment* of the *Guan* hexagram says: "The hexagram *Zun* signifies that the interaction of the strong and the weak gives rise to difficulty." The character "difficult" here is pronounced in the falling tone, and the same character "difficult" in the *Small Image Commentary* of line *Liù èr* is also pronounced in the falling tone. This explanation uses the two parts of the hexagram to interpret its meaning: "interaction" refers to the lower trigram *Zhen* (Thunder), and "difficulty arises" refers to the upper trigram *Kan* (Water). The *Commentary on the Judgment* continues: "Movement in a dangerous situation, great success through uprightness." This explanation uses the qualities of the upper and lower trigrams to interpret the hexagram statement: "movement" refers to the nature of *Zhen*, and "danger" refers to the condition of *Kan*. From here on, the explanation of "original success, great success, benefit, and uprightness" follows exactly the original meaning of King Wen's hexagram statement. The *Commentary on the Judgment* also says: "The movement of thunder and rain fills the world; the heavens create a confused and dark beginning. It is appropriate to establish a prince, but there is no peace." This explanation uses the imagery of the upper and lower trigrams to interpret the hexagram statement: thunder represents *Zhen*, and rain represents *Kan*; "heavenly creation" is like saying the operation of heaven, "grass" refers to disorder, and "mist" refers to darkness. The interaction of yin and yang leads to the arising of thunder and rain, and the chaotic and dark atmosphere fills the world; the world has not yet become stable, and the distinctions of rank and position are not yet clear. Therefore, it is appropriate to establish a prince to govern, but one cannot yet assume that peace has arrived. When the *Commentary on the Judgment* explains "it is advantageous to establish a prince," it does not use the meaning of line *Chū jiǔ*, because there are many possible interpretations, and here only one is given as an example.

《象》曰：雲雷，屯，君子以經綸。坎不言水而言云者，未通之意。經綸，治絲之事。經引之，綸理之也。屯難之世，君子有為之時也。初九，盤桓，利居貞，利建侯。盤，步乾反。盤桓，難進之貌。屯難之初，以陽在下，又居動體，而上應陰柔險陷之爻，故有盤桓之象。然居得其正，故其占利於居貞。又本成卦之主，以陽下陰，為民所歸，侯之象也。故其象又如此，而占者如是，則利建以為侯也。《象》曰：雖盤桓，志行正也。以貴下賤，大得民也。下，遐嫁反。

The *Xiang Zhuan* of the *Zun Hexagram* says: "Cloud and thunder, *Zun*; the superior man uses this to plan and organize." The *Kan* trigram does not refer to "water" but to "cloud," indicating the state of not yet being unobstructed. "Jing Lun" originally refers to the process of arranging silk threads: "Jing" means to straighten and draw out the threads, while "Lun" means to divide and arrange them in order. A time of difficulty and obstruction is precisely when the superior man can greatly accomplish his deeds. The *Yao Ci* of the first *Yao* of the *Zun* hexagram says: "To hesitate, advantageous to stay in a firm position, advantageous to establish a feudal lord." "Pan" is read as "Bu Gan Fan." "Pan Huan" means a state of difficulty in moving forward, hesitating and lingering. In the initial stage of difficulty, the first *Yao* is a Yang line at the very bottom, and is located within the *Zhen* trigram, which represents movement. However, the line it corresponds to, the fourth *Yao*, is a Yin line that is dangerous and deceitful. Therefore, there is an image of hesitation and not advancing. However, since it is in a proper position, its divination indicates that it is advantageous to stay in a firm position. Moreover, it is the main line that brings about this hexagram, with a Yang line humbly placed below a Yin line, which is the image of the people's reliance. This is the image of a feudal lord, so there is also such an image; if the diviner can act in this way, it is advantageous to be established as a feudal lord. The *Xiao Xiang Zhuan* of the first *Yao* says: "Although hesitating, his will is upright. To use high rank to humble the lowly, he greatly gains the people." "Xia" is read as "Xia Jia Fan."

六二，屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。邅，張連反。乘，繩澄反，又音繩。班，分佈不進之貌。字，許嫁也。《禮》曰：「女子許嫁，笄而字。」六二，陰柔中正，有應於上，而乘初剛，故為所難而邅回不進。然初非為寇也，乃求與己為婚媾耳。但己守正，故不之許，至於十年，數窮理極，則妄求者去，正應者合，而可許矣。爻有此象，故因以戒占者。《象》曰：六二之難，乘剛也。「十年乃字」，反常也。

The line statement for the second line of the Zun hexagram says: "Zun ru zhan ru, cheng ma ban ru, fei kou hun gou, nv zi zhen bu zi, shi nian nai zi." "Zhan" is pronounced Zhang Lian fan, "cheng" is pronounced Sheng Cheng fan, and also Sheng; "ban" means spreading out and hesitating, unable to move forward; "zi" means being promised in marriage and marrying. The Li Ji says: "Nv zi xu jia, ji er zi" — when a woman is promised in marriage, after she has performed the ji ritual, she receives a courtesy name. The second line is yin and flexible, occupying the central position and being correct, and it is in proper correspondence with the ninth line of the fifth position, yet it is riding over the first nine line, which is a strong line, so it is trapped and hesitates to move forward. However, the first nine line is not a bandit coming to plunder, but merely seeking to marry her; because she remains correct, she does not agree, until after ten years, when the time is exhausted and the matter reaches its conclusion, the foolish seeker withdraws, and the correct one comes, then she may marry. This line has such an image, so it is used to warn the diviner. The small image commentary for the second line says: "The difficulty of the second line is due to riding over a strong line. 'After ten years she marries' is a reversal of the usual."

六三，即鹿無虞，惟入于林中，君子幾，不如舍，往吝。幾，音機。舍，音扌舍。《象》同。陰柔居下，不中不正，上無正應，妄行取困，為逐鹿無虞陷入林中之象。君子見幾，不如舍去。若往逐而不舍，必致羞吝。戒占者宜如是也。《象》曰：「即鹿無虞」，以從禽也。君子舍之，往吝，窮也。六四，乘馬班如，求婚媾，往吉，無不利。陰柔居屯，不能上進，故為乘馬班如之象。然初九守正居下，以應於己，故其占為下求婚媾則吉也。《象》曰：求而往，明也。

The line statement for the sixth line of the third trigram in the Zun hexagram says: "Chasing a deer without a guardian, only entering the forest, the gentleman perceives the subtle signs, better to give up, going forward will bring regret." "Ji" is read as "ji" (a term for subtle signs), and "she" is pronounced the same as "she" (to abandon). The sixth line is yin and flexible, located above the lower trigram, neither in the center nor in the proper position, and has no correct corresponding line above. Acting recklessly will only lead to difficulties, hence the image of chasing a deer without a guardian, constantly getting deeper into the forest. The gentleman perceives these subtle signs and should not pursue; if he persists in chasing without stopping, he will certainly bring disgrace and regret. This is a warning to the diviner to act accordingly. The small image commentary for the sixth line of the third trigram says: "Chasing a deer without a guardian" is to follow an animal. The gentleman abandons it, going forward will bring regret, indicating a state of being at the end. The line statement for the sixth line of the fourth trigram in the Zun hexagram says: "Riding a horse and hesitating, seeking marriage, going forward is auspicious, without any disadvantage." The sixth line is yin and flexible, located in the time of difficulty, and lacks the strength to advance upward, hence the image of riding a horse and hesitating. However, the first line is upright and located in the lower position, corresponding correctly with it, so the divination is: going down to seek marriage, going forward is auspicious. The small image commentary for the sixth line of the fourth trigram says: "Seeking and then going forward, this shows wisdom" — first seeking support and then proceeding, clearly showing its wisdom.

九五，屯其膏，小，貞吉，大，貞凶。九五雖以陽剛中正居尊位，然當屯之時，陷於險中，雖有六二正應，而陰柔才弱，不足以濟。初九得民於下，眾皆歸之。九五坎體，有膏潤而不得施，為屯其膏之象。占者以處小事，則守正猶可獲吉，以處大事，則雖正而不免於凶。《象》曰：「屯其膏」，施未光也。施，始豉反。上六，乘馬班如，泣血漣如。陰柔無應，處屯之終。進無所之，憂懼而已。故其象如此。《象》曰：「泣血漣如」，何可長也。長，直良反。

The line statement for the fifth line of the Zhun hexagram says: "Its essence is blocked, small matters are auspicious when keeping to the right path, great matters are ominous when keeping to the right path." Although the fifth line is in a noble position with a strong and upright virtue, it is in a difficult situation, trapped in danger. Although it has a corresponding line at the second line, the second line is weak and lacks strength, so it cannot help. The first line has already gained the people's support below, and the fifth line, being of the Kan trigram, has the essence but cannot apply it, hence "its essence is blocked" — an image of blocked blessings. If one uses this line to deal with small matters, keeping to the right path can result in good fortune; but if used for great matters, even keeping to the right path may lead to misfortune. The small image commentary for the fifth line says: "Its essence is blocked," meaning the application has not yet begun. The word "apply" is pronounced as "shi chi fan." The line statement for the sixth line at the top of the Zhun hexagram says: "Mounting horses in confusion, weeping blood like a stream." The sixth line is weak and has no corresponding line, and it is at the end of the difficult situation, with nowhere to go, left only with sorrow and fear, hence the image. The small image commentary for the sixth line says: "Weeping blood like a stream," meaning this situation cannot last long. The word "long" is pronounced as "zhi liang fan."

坎下，艮上。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。告，音谷。三，息暫反。瀆，音獨。艮，亦三畫卦之名。一陽止於二陰之上，故其德為止，其象為山。蒙，昧也，物生之初，蒙昧未明也。其卦以坎遇艮，山下有險，蒙之地也，內險外止，蒙之意也。故其名為蒙。

The Hexagram "Meng" has the lower trigram Kan and the upper trigram Gen. The Hexagram Statement says: "Meng:亨. Not I seeking the naive and innocent, but the naive and innocent seeking me. First divination tells, repeated divination with disrespect, if disrespectful, then it does not tell. Advantage lies in uprightness." The character "告" is read as "gu", "三" is read as "xi zan fan", and "渎" is read as "du". Gen is also the name of a trigram composed of three lines: a single yang line stopping over two yin lines, so its trigram virtue is "stop", and its physical image is a mountain. "Meng" means confusion or ignorance, referring to the state of things when they are first born and still confused and unclear. This hexagram is formed by the lower trigram Kan and the upper trigram Gen: a mountain below a dangerous situation, which is exactly where confusion occurs; internally dangerous and externally stopped, which is exactly the state of confusion, so it is named "Meng".

「亨」以下，占辭也。九二，內卦之主，以剛居中，能發人之蒙者，而與六五陰陽相應。故遇此卦者，有亨道也。我，二也。童蒙，幼稚而蒙昧，謂五也。筮者明，則人當求我而其亨在人。筮者暗，則我當求人而亨在我。人求我者，當視其可否而應之。我求人者，當致其精一而扣之。而明者之養蒙，與蒙者之自養，又皆利於以正也。

The Hexagram Statement begins with the character "亨," and all the following words are interpretations of the divination. Nine in the Second is the main line of the Inner Trigram. Because it is a yang line in the central position, it can enlighten the ignorance of others, and it corresponds with Six in the Fifth through yin and yang. Therefore, those who encounter this hexagram have the way to be smooth and successful. The "I" in the statement refers to Nine in the Second, and "childlike ignorance" refers to the naive and ignorant Six in the Fifth. If the person consulting the divination is himself clear-minded, then he should be asked by others, and the key to success lies with others; if the person consulting is himself ignorant, then he should seek others, and the key to success lies with himself. If others come to ask me, I should respond according to whether they are teachable or not; if I go to seek others, I should devote myself entirely and sincerely to inquire. Whether the enlightened person teaches the ignorant or the ignorant self-teaches, both are beneficial when they adhere to the correct path.

《彖》曰：「蒙」，山下有險，險而止，蒙。以卦象，卦德釋卦名，有兩義。「蒙，亨」，以亨行時中也。「匪我求童蒙，童蒙求我」，志應也。「初筮告」，以剛中也。「再三瀆，瀆則不告」，瀆蒙也。蒙以養正，聖功也。以卦體釋卦辭也。九二以可亨之道，發人之蒙，而又得其時之中，謂如下文所指之事，皆以亨行而當其可也。志應者，二剛明，五柔暗，故二不求五，而五求二，其志自相應也。以剛中者，以剛而中，故能告而有節也。瀆，筮者二三，則問者固瀆，而告者亦瀆矣。蒙以養正，乃作聖之功，所以釋「利貞」之義也。

The Commentary on the Judgment of the Hexagram of Enlightenment says: "Enlightenment: there is a mountain below a dangerous terrain; encountering danger and stopping, this is enlightenment." This explanation uses both the image of the hexagram and its moral qualities to interpret the name of the hexagram, containing two layers of meaning: "a mountain below a dangerous terrain" refers to the image, while "encountering danger and stopping" refers to the moral aspect. The Commentary on the Judgment continues: "Enlightenment, is conducive to progress," because it follows the principle of timely and appropriate action. "It is not I who seek the innocent and unenlightened, but the innocent and unenlightened who seek me," because the wills of both parties correspond. "The first divination gives an answer," because the second line is strong and in the center. "If one asks repeatedly, then the questioner is disrespectful, and so is the answerer," because the questioner is disrespectful to the enlightenment. "Cultivating the right path through enlightenment" is the way to achieve the virtue of the sage. This explanation uses the structure of the hexagram to interpret the hexagram statement. The second line, by using the method that leads to success to enlighten others, coincides with the proper middle path of the time, meaning that the matters referred to below are all done by following the path of success and being appropriate. The term "will correspond" refers to the fact that the second line is strong and bright, while the fifth line is soft and dark, so it is not the second line that seeks the fifth, but the fifth line that seeks the second, and thus their wills naturally correspond. The term "with a strong and central position" refers to the fact that the second line is strong and in the center, so it can give guidance with moderation. The term "disrespect" refers to the person asking repeatedly, so the questioner is disrespectful, and the answerer is also disrespectful. "Cultivating the right path through enlightenment" is precisely the practice that leads to the virtue of the sage, which Zhu Xi used to explain the meaning of the hexagram statement "favoring uprightness."

《象》曰：山下出泉，蒙，君子以果行育德。行，下孟反。六三《象》同。泉，水之始出者，必行而有漸也。初六，發蒙，利用刑人，用說桎梏，以往吝。說，吐活反。桎，音質。梏，古毒反。以陰居下，蒙之甚也。占者遇此，當發其蒙。然發之之道，當痛懲而暫舍之，以觀其後。若遂往而不舍，則致羞吝矣。戒占者當如是也。《象》曰：「利用刑人」，以正法也。發蒙之初，法不可不正。懲戒所以正法也。

The *Image Commentary* of the *Gua of Enlightenment* says: "Mountains below with springs emerging, enlightenment. The gentleman thus acts with decisiveness and cultivates virtue." The character "行" is read as Xiameng fan. The character "行" in *Six at the Beginning* of the *Small Image Commentary* is also read this way. Springs are the place where water first flows out; they must necessarily flow forward and proceed step by step. The gentleman takes this as a model, acting with decisiveness in practice and nurturing virtue through cultivation. The *Line Statement* of the first line of the *Gua of Enlightenment* says: "To enlighten, it is advantageous to punish people, to remove shackles, and to proceed with caution." The character "说" is read as Tuhuo fan, meaning to remove; "桎" is read as Zhi; "梏" is read as Gudu fan. The first line, with a yin line in the lowest position, represents the deepest state of ignorance. When one encounters this line in divination, one should endeavor to enlighten this ignorance. However, the method of enlightenment is first to impose severe punishment, then to temporarily release him and observe what happens afterward. If one persists in forcing without letting go, one will bring about disgrace and regret. This is a warning to the diviner. The *Small Image Commentary* of *Six at the Beginning* says: "It is advantageous to punish people," meaning that the beginning of enlightening ignorance must not neglect the proper application of law. Punishment is precisely for establishing the correct law.

九二，包蒙，吉，納婦，吉，子克家。九二以陽剛為內卦之主，統治群陰，當發蒙之任者。然所治既廣，物性不齊，不可一概取必。而爻之德剛而不過，為能有所包容之象。又，以陽受陰，為納婦之象。又，居下位而能任上事，為子克家之象。故占者有其德而當其事，則如是而吉也。《象》曰：「子克家」，剛柔接也。指二五之應。

The line statement of the second line of the Qiong hexagram says: "Encompassing the启蒙, auspicious; taking in a wife, auspicious; the son can manage the family." The second line, with its yang strength, is the main line of the inner trigram, governing and managing the many yin lines. It is the person who bears the responsibility of启蒙. However, the scope of what he needs to teach is broad, and the qualities of individuals vary greatly, so it is not possible to impose a single standard on all. The virtue of this line is strong but not excessive, which is precisely the image of包容. Moreover, it is a yang line receiving a yin line, which is the image of taking in a wife; and it is in a lower position yet can bear the affairs above, which is the image of a son being able to sustain the family business. Therefore, if the person seeking divination possesses such virtue and is in such a situation, he will achieve auspiciousness as described. The Small Image Commentary of the second line says: "The son can manage the family," referring to the mutual connection between the yang line two and the yin line five.

六三，勿用取女，見金夫，不有躬，無攸利。取，七具反。六三陰柔，不中不正，女之見金夫而不能有其身之象也。占者遇之，則其取女必得如是之人，無所利矣。金夫，蓋以金賂己而挑之，若魯秋胡之為者。《象》曰：「勿用取女」，行不順也。順，當作「慎」。蓋「順」、「慎」古字通用。《荀子》「順墨」作「慎墨」，且「行不慎」，於經意尤親切，今當從之。

The line statement of the sixth line of the third hexagram "Meng" says: "Do not take a wife, see a man of wealth, lose one's own integrity, and there is no benefit." The character "取" is read as "qi ju fan," meaning "to marry." The sixth line is yin and flexible, neither in the center nor in the proper position, which symbolizes a woman who sees a wealthy man and loses her own integrity. When a diviner encounters this line, it indicates that the woman he marries is of this kind, and there is no benefit. The term "gold man" probably refers to someone who bribes or flatters her with money, like the case of Qi Hu in Lu who bribed his wife. The "Small Image Commentary" of the sixth line of the third hexagram says: "Do not take a wife," because the action is not harmonious. Zhu Xi believes that "shun" should be read as "shen," since "shun" and "shen" were commonly used interchangeably in ancient times; for example, "shunmo" in "Xunzi" was written as "shenmo." Moreover, "behavior not being cautious" fits the meaning of the classic more appropriately. Therefore, we should follow this reading.

六四，困蒙，吝。既遠於陽，又無正應，為困於蒙之象。占者如是，可羞吝也。能求剛明之德而親近之，則可免矣。《象》曰：困蒙之吝，獨遠實也。遠，於萬反。實，叶韻去聲。六五，童蒙，吉。柔中居尊，下應九二，純一未發，以聽於人，故其象為童蒙，而其占為如是，則吉也。《象》曰：童蒙之吉，順以巽也。

The fourth line of the "Meng" hexagram says: "Confused and ignorant, it is a matter of regret." The fourth line is distant from the two yang lines and has no corresponding line, thus it is an image of being trapped in confusion; if the person in such a situation, it is a matter of shame and regret. If one can seek out a strong and wise person and be close to him, then one can escape thispredicament. The "Small Image Commentary" of the fourth line says: "Confused and ignorant, it is a matter of regret, because it is alone distant from the reality of yang." "Distant" is read as yu wan fan, and "reality" is read with a falling tone in the coordinated rhyme. Only it is alone distant from the essence of yang. The fifth line of the "Meng" hexagram says: "A childlike state of ignorance, it is auspicious." The fifth line is gentle, centered, and occupies a position of honor; it corresponds with the second line, has a pure heart without self-willed cleverness, and is willing to listen to others, so its image is like a child's ignorance, and its divination is auspicious. The "Small Image Commentary" of the fifth line says: "The auspiciousness of a childlike state of ignorance is due to its gentleness and humility."

上九，擊蒙，不利為寇，利禦寇。以剛居上，治蒙過剛，故為擊蒙之象。然取必太過，攻治太深，則必反為之害。惟捍其外，誘以全其真純，則雖過於嚴密，乃為得宜。故戒占者如此。凡事皆然，不止為誨人也。《象》曰：利用禦寇，上下順也。禦寇以剛，上下皆得其道。

The line statement for the Upper Ninth line of the "Meng" hexagram says: "To strike the蒙, it is not advantageous to act as a bandit, but advantageous to defend against bandits." The Upper Ninth line, with a yang line at the top of the hexagram, represents a strong and firm ruler who is overly strict in governing the蒙. This is an image of forcefully striking the蒙. However, if one is too forceful and overbearing, it will inevitably cause harm to the other party. Instead, it is better to protect against external threats and guide gently in order to preserve the person's natural innocence and simplicity. Even if this approach is too strict, it is still a proper way of handling the situation. Therefore, this is a warning to the person consulting the oracle. This principle applies to all matters, not only to teaching others. The Small Image Commentary for the Upper Ninth line says: "Using strength to defend against bandits, the superior and inferior are in harmony." Using strength to resist external threats brings both the superior and the inferior into alignment with the right path.

乾下，坎上。需：有孚，光亨，貞吉，利涉大川。需，待也。以乾遇坎，乾健坎險，以剛遇險，而不遽進以陷於險，待之義也。孚，信之在中者也。其卦九五以坎體中實，陽剛中正而居尊位，為有孚得正之象。坎水在前，乾健臨之，將涉水而不輕進之象。故占者為有所待，而能有信，則光亨矣。若又得正，則吉，而利涉大川。正固無所不利，而涉川尤貴於能待，則不欲速而犯難也。

The hexagram "Need" has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Need: There is sincerity, bright and smooth, correct and auspicious, favorable for crossing great rivers." "Need" means waiting. This hexagram is Qian meeting Kan: Qian is strong and vigorous, Kan is dangerous and treacherous; with the virtue of strength and vigor meeting a dangerous situation, yet not rushing forward to the point of falling into danger, this is precisely the meaning of "waiting." "Fu" refers to sincerity existing in the heart. The line Nine in the Fifth is located at the middle yao of Kan and is full, and it is yang and upright, occupying the honorable position. This is the image of holding sincere intentions and occupying a correct position; Kan water lies ahead, and Qian's strength and vigor press upon it, which is the image of about to cross the water but unwilling to advance hastily. Therefore, if the person divining is waiting and can keep his word, he will have bright and smooth success; if furthermore he occupies a correct position, it will be auspicious, and it will be favorable to cross great rivers. Upholding correctness brings no obstacles, and crossing great rivers especially values waiting, which means not seeking quick success but not冒险ing recklessly.

《彖》曰：「需」，須也，險在前也。剛健而不陷，其義不困窮矣。此以卦德釋卦名義。「需，有孚，光亨，貞吉」，位乎天位，以正中也。「利涉大川」，往有功也。以卦體及兩象釋卦辭。《象》曰：雲上於天，需，君子以飲食宴樂。上，上聲。樂，音洛。雲上於天，無所復為，待其陰陽之和而自雨爾。事之當需者，亦不容更有所為，但飲食宴樂，俟其自至而已。一有所為，則非需也。

The Commentary on the Judgment of the Need Hexagram says: "Need means waiting. There is danger ahead. Though strong and vigorous, it does not fall into peril, thus its meaning does not lead to destitution." This explains the meaning of the hexagram name "Need" through the qualities of the hexagram: "Need" means waiting, with danger ahead; the lower trigram is Qian, which is strong and vigorous, so when facing danger it does not fall, and according to principle, it does not reach a state of destitution. The Commentary on the Judgment continues: "Need, with sincerity, brings brightness, smoothness, and good fortune. This is because the fifth line is in the position of the heavenly ruler and is in the center and upright position. 'It is advantageous to cross a great river,' because going forward brings merit." This explains the hexagram statement through the structure of the hexagram and the two trigrams: the fifth line is in the position of the heavenly ruler and is in the center and upright position, so it holds sincere intentions, is bright and smooth, and maintains uprightness to gain good fortune; going forward can achieve merit, hence it is advantageous to cross a great river. The Image Commentary of the Need Hexagram says: "Clouds rising above the sky, Need. The gentleman thus eats, drinks, and enjoys music." "Above" is pronounced in the rising tone, and "music" is pronounced as "luo." Clouds rising to the sky, there is nothing else to do but wait, only waiting for yin and yang to harmonize naturally and bring rain; when things reach a point where waiting is appropriate, there is no room for further action, so one should eat, drink, and enjoy music, waiting for things to come naturally. Any action taken would no longer be "Need."

初九，需于郊，利用恆，無咎。郊，曠遠之地，未近於險之象也，而初九陽剛，又有能恆於其所之象，故戒占者能如是，則無咎也。《象》曰：「需于郊」，不犯難行也。「利用恆，無咎」，未失常也。難，去聲。九二，需于沙，小有言，終吉。沙，則近於險矣。言語之傷，亦災害之小者。漸進，近坎，故有此象。剛中能需，故得終吉。戒占者當如是也。《象》曰：「需于沙」，衍在中也，雖「小有言」，以吉終也。衍，以善反。衍，寬意。以寬居中，不急進也。

The first line of the "Need" hexagram says: "Need at the outskirts, beneficial to maintain constancy, no blame." "Outskirts" refers to an open and distant place, symbolizing that one has not yet approached danger. The first line is a yang line, and it also represents the image of being able to remain steadfast in its position for a long time. Therefore, it advises the person consulting the oracle: if one can wait like this, there will be no mistakes. The Small Image Commentary of the first line says: "Need at the outskirts," meaning not to take on difficulties and proceed. "Beneficial to maintain constancy, no blame," meaning not to lose the proper way. "Difficult" is pronounced with a falling tone, meaning not to proceed with danger, thus not losing the proper way. The second line of the "Need" hexagram says: "Need on the sand, slight words, ultimately auspicious." The sand is already close to danger; verbal harm, although minor, is considered a small disaster. The second line gradually advances and approaches the upper trigram Kan, hence this image. However, it is strong and in the center, capable of waiting, so it ultimately achieves auspiciousness. This is a warning to the person consulting the oracle to act in this manner. The Small Image Commentary of the second line says: "Need on the sand," meaning to be broad-minded and in the center. Although "slight words" are mentioned, it ends auspiciously. "Yan" is pronounced with a rising tone, meaning spaciousness. To be broad-minded and to be in the center, not to rush forward.

九三，需于泥，致寇至。泥，將陷於險矣。寇，則害之大者。九三去險愈近，而過剛不中，故其象如此。《象》曰：「需于泥」，災在外也，自我致寇，敬慎不敗也。外，謂外卦。敬慎不敗，發明占外之占。聖人示人之意切矣。六四，需于血，出自穴。血者，殺傷之地。穴者，險陷之所。四交坎體，入乎險矣，故為需于血之象。然柔得其正，需而不進，故又為出自穴之象。占者如是，則雖在傷地，而終得出也。《象》曰：「需于血」，順以聽也。九五，需于酒食，貞吉。酒食，宴樂之具，言安以待之。九五陽剛中正，需於尊位，故有此象。占者如是而貞固，則得吉也。《象》曰：酒食，「貞吉」，以中正也。

The *Need* hexagram's *Nine in the Third* line statement says: "Waiting in the mud, leading to the arrival of enemies." The mud is close to danger; the strong enemy represents the greatest harm. *Nine in the Third* is closer to the danger, yet it is overly strong and not in the central position, hence its image is like this. The *Small Image Commentary* of *Nine in the Third* says: "Waiting in the mud, the disaster is outside; I have invited the enemy, but by being respectful and cautious, I will not fail." "Outside" refers to the outer trigram *Kan*. The phrase "respectful and cautious, not failing" is an additional interpretation beyond the original line statement: as long as one is respectful and cautious, one will not fail. This is the earnest concern of the sage for the world. The *Need* hexagram's *Six in the Fourth* line statement says: "Waiting in blood, emerging from the cave." "Blood" refers to a place of injury, and "cave" refers to a dangerous pit. *Six in the Fourth* has already entered the upper trigram *Kan*, meaning it has stepped into danger, hence the image of "waiting in blood." However, since it is a yin line in a yin position and is correct, it waits without advancing, hence the image of "emerging from the cave" — able to escape from the dangerous pit. If a diviner is in such a situation, even though he is in a place of injury, he will eventually be able to escape. The *Small Image Commentary* of *Six in the Fourth* says: "Waiting in blood, being gentle and yielding to the situation." The *Need* hexagram's *Nine in the Fifth* line statement says: "Waiting for food and drink, firmness brings good fortune." Food and drink are the utensils for feasting, meaning waiting in a state of ease and comfort. *Nine in the Fifth* is yang and upright, in the position of honor, calmly waiting, hence this image. If a diviner can do this and remain firm and upright, he will achieve good fortune. The *Small Image Commentary* of *Nine in the Fifth* says: "Food and drink, 'firmness brings good fortune,' because it is upright and central."

上六，入于穴，有不速之客三人來，敬之，終吉。陰居險極，無復有需，有陷而入穴之象。下應九三。九三與下二陽需極並進，為不速客三人之象。柔不能御而能順之，有敬之之象。占者當陷險中，然於非意之來，敬以待之，則得終吉也。《象》曰：不速之客來，「敬之終吉」，雖不當位，未大失也。當，都浪反。後凡言「當位」、「不當位」者，仿此。以陰居上，是為當位。言不當位，未詳。

The line statement for the sixth line at the top of the Need卦 says: "Entering a cave, there come three unexpected guests, who pay respect, and the outcome is favorable." The sixth line, being a yin line at the top of the dangerous position, has no more waiting to do, so it symbolizes falling into the dangerous cave. It corresponds with the third line; the third line, together with the other two yang lines in the lower trigram, reaches the extreme and rises together, which symbolizes the image of three unexpected guests arriving. The sixth line, being weak and unable to resist, can still be submissive to them, hence the image of paying respect. Although the person in a dangerous situation is able to treat unexpected matters with respect, they will ultimately achieve a favorable outcome. The Small Image Commentary for the sixth line says: "Unexpected guests come, 'paying respect leads to a favorable outcome,' although it is not in the proper position, it does not cause great loss." The character "当" is read as "du lan fan"; in the following instances where "being in the proper position" or "not being in the proper position" is mentioned, this reading is followed. The sixth line, being a yin line in the upper position, should be considered as being in the proper position, yet the Small Image Commentary says "not in the proper position," and the reason for this is not explained.

坎下，乾上。訟：有孚窒，惕中吉，終凶，利見大人，不利涉大川。窒，張栗反。訟，爭辯也。上乾下坎，乾剛坎險，上剛以制其下，下險以伺其上，又為內險而外健，又為己險而彼健，皆訟之道也。九二中實，上無應與，又為加憂。且於卦變自遁而來，為剛來居二，而當下卦之中，有有孚而見窒，能懼而得中之象。上九過剛，居訟之極，有終極其訟之象。九五剛健中正，以居尊位，有大人之象。以剛乘險，以實履陷，有不利涉大川之象。故戒占者必有爭辯之事，而隨其所處為吉凶也。

The Hexagram of Strife has the Lower Trigram Kan and the Upper Trigram Qian. The Hexagram Statement says: "Strife: There is sincerity but it is blocked, with caution in the middle it is auspicious, but in the end it is inauspicious. It is advantageous to see a great person, but not advantageous to cross a great river." The character "窒" is pronounced Zhang Li Fan. "Strife" refers to quarreling or litigation. The Upper Trigram is Qian, which is strong and firm, and the Lower Trigram is Kan, which is dangerous and treacherous. The superior force uses strength to suppress the inferior, while the inferior uses treachery to observe the superior. It is also internally treacherous and externally strong, and oneself is treacherous while the other is strong—these are all ways that lead to strife. The line Nine in the Second is in the middle of the Lower Trigram and the middle line is full, but there is no corresponding line above, adding another layer of worry. Moreover, from the perspective of hexagram transformation, the Hexagram of Strife comes from the Hexagram of Withdrawal. A strong line comes to occupy the second position and is exactly in the middle of the Lower Trigram, thus showing the image of "having sincerity but being blocked, with caution in the middle it is auspicious." The line Nine at the Top is overly strong and occupies the extreme of strife, showing the image of taking the litigation to the very end. The line Nine in the Fifth is strong, firm, upright, and occupies the position of honor, showing the image of a great person. Using strength to dominate danger and using a full body to enter a pit, it shows the image of being unsuitable to cross a great river. Therefore, it warns the person who divines: he will certainly encounter matters of strife, and the fortune or misfortune depends on his own position.

《彖》曰：「訟」，上剛下險，險而健，訟。以卦德釋卦名義。「訟，有孚窒，惕中吉」，剛來而得中也。「終凶」，訟不可成也。「利見大人」，尚中正也。「不利涉大川」，入于淵也。以卦變、卦體、卦象釋卦辭。《象》曰：天與水違行，訟，君子以作事謀始。天上水下，其行相違。作事謀始，訟端絕矣。初六，不永所事，小有言，終吉。陰柔居下，不能終訟，故其象占如此。《象》曰：「不永所事」，訟不可長也。雖「小有言」，其辯明也。

The Commentary on the Judgment of the Hexagram of Strife says: "Strife: Above is the strong, below is the dangerous, dangerous yet strong, hence strife." This explains the meaning of the hexagram name by its qualities: above is strong, below is dangerous, and since it is dangerous yet strong, strife arises. The Commentary on the Judgment continues: "Strife, with sincerity blocked, cautious in the middle, it is auspicious." This refers to the coming of a strong line and its position in the center. "Ultimately, misfortune" indicates that strife cannot be resolved. "Beneficial to see a great man" refers to upholding the principle of being in the center and upright. "Not beneficial to cross a great river" refers to being drawn into a deep abyss." These interpretations are based on the changes of the hexagram, its structure, and its symbolic imagery: "The coming of a strong line and its position in the center" refers to the change of the hexagram, "upholding the principle of being in the center and upright" refers to the position of the line in the fifth place, and "being drawn into a deep abyss" refers to the symbolic meaning of the water in the trigram Kan. The Image Commentary of the Hexagram of Strife says: "Heaven and water moving in opposite directions, strife. The gentleman thus plans matters from the beginning." Heaven is above, water is below, and their directions of movement are opposite, hence strife; the gentleman takes this as a model, planning matters from the beginning so that the seeds of strife are cut off. The line statement of the first line of the Hexagram of Strife says: "Not prolonging the matter, slight words, ultimately auspicious." The first line is a yin line and is at the very bottom, lacking the strength to carry a case to its conclusion, so its image and interpretation are as such. The Small Image Commentary of the first line says: "Not prolonging the matter," because strife cannot be prolonged. "Although there are slight words," the matter will eventually be clearly resolved. Strife cannot be prolonged, and although there may be some verbal disputes, the issue will eventually be clearly clarified.

九二，不克訟，歸而逋，其邑人三百戶，無眚。逋，補吳反。眚，生領反。九二陽剛，為險之主，本欲訟者也。然以剛居柔，得下之中，而上應九五，陽剛居尊，勢不可敵，故其象占如此。邑人三百戶，邑之小者。言自處卑約，以免災患。占者如是，則無眚矣。《象》曰：不克訟，歸逋竄也，自下訟上，患至掇也。竄，七亂反。掇，都活反。掇，自取也。

The line statement for the second line of the Gua of Strife says: "Unable to win the lawsuit, he retreats and flees, with his town of three hundred households, and there is no calamity." "Bu" is pronounced as pu wu fan, and "sheng" is pronounced as sheng ling fan. The second line is a yang line, which is the main line of the Kan trigram, representing danger. Originally, it intended to sue, but since it is a yang line in a yin position, it is in the middle of the lower trigram, and above it is the fifth line, a yang line in a yang position, which is in a superior position. Therefore, its image and interpretation are as such. "A town of three hundred households" refers to a small town, meaning to humble oneself and live simply to avoid calamity; if the diviner can do this, there will be no disaster. The Small Image Commentary for the second line says: "Unable to win the lawsuit, he retreats and flees, for he sues the superior, and the calamity comes to him." "Cuan" is pronounced as qi luan fan, and "duo" is pronounced as du hu fan. "Duo" means to pick up by oneself — suing the superior brings calamity upon oneself.

六三，食舊德，貞，厲終吉。或從王事，無成。食，猶食邑之食，言所享也。六三陰柔，非能訟者。故守舊居正，則雖危而終吉。然或出而從上之事，則亦必無成功。占者守常而不出，則善也。《象》曰：「食舊德」，從上吉也。從上吉，謂隨人則吉；明自主事，則無成功也。

The line statement of the sixth line in the third position of the Gua of Strife says: "Consume the old virtue, remain steadfast, though in danger, eventually it will be吉利. If one follows the affairs of the sovereign, there will be no success." Here, "食" is like "食邑" where "食" refers to the salary or benefits one receives. The sixth line in the third position is yin and flexible, not capable of initiating lawsuits, so it should remain in its original position, stay on the correct path, although in a dangerous situation, eventually it will be吉利. However, if one goes out to follow the sovereign's affairs, there will certainly be no success. A diviner who remains in his proper position and does not take the initiative is a good way of dealing with things. The Small Image Commentary of the sixth line in the third position says: "Consume the old virtue, following above is吉利." What is meant by "following above is吉利" is that following others brings good fortune; this also indicates that if one takes the lead personally, there will be no success.

九四，不克訟，復即命，渝，安貞，吉。渝，以朱反。即，就也。命，正理也。渝，變也。九四剛而不中，故有訟象。以其居柔，故又為不克，而復就正理，渝變其心，安處於正之象。占者如是，則吉也。《象》曰：「復即命，渝，安貞」，不失也。九五，訟，元吉。陽剛中正，以居尊位，聽訟而得其平者也。占者遇之，訟而有理，必獲伸矣。《象》曰：「訟，元吉」，以中正也。中則聽不偏，正則斷合理。

The line statement for the fourth line of the "Strife" hexagram says: "Unable to win the lawsuit, return to the right path, change, maintain sincerity, and it is auspicious." "Yu" is read as yi zhu fan; "ji" means to approach, "ming" means the correct principle, and "yu" means to change. The fourth line is strong but not in the central position, so there is an image of strife; but because it is a yang line in a yin position, there is also an image of being unable to win the lawsuit, thus returning to the correct principle, changing one's mind, and maintaining sincerity on the right path. If the person divining can do this, it will be auspicious. The small image commentary for the fourth line says: "Returning to the right path, changing, maintaining sincerity," does not lose the right path. The line statement for the fifth line of the "Strife" hexagram says: "Strife, original auspiciousness." The fifth line is yang and strong, upright, and in the noble position, so it is a person who can fairly judge a lawsuit. If the person divining encounters this line, as long as one side of the dispute is just, they will certainly be vindicated. The image commentary for the fifth line says: "Strife, original auspiciousness," because it is upright and just; being in the center, it listens to the case without partiality; being in the correct position, the judgment is in accordance with reason.

上九，或錫之般革帶，終朝三褫之。褫，敕紙反。般革帶，命服之飾。褫，奪也。以剛居訟極，終訟而能勝之，故有錫命受服之象。然以訟得之，豈能安久，故又有終朝三褫之象。其占為終訟無理，而或取勝，然其所得，終必失之。聖人為戒之意深矣。《象》曰：以訟受服，亦不足敬也。

The line statement for the Upper Ninth line of the "Strife" hexagram says: "Sometimes he is given a sash, but in the morning he is stripped of it three times." "Chí" is pronounced as "Chi Zhi" and means to strip away. "Pán dài" refers to the decorative sash on the ceremonial robe bestowed by the Son of Heaven. "Chí" means to take away by force. The Upper Ninth line, being a yang line at the top of the hexagram of strife, represents taking the dispute to the very end and ultimately winning the case. Therefore, there is an image of receiving a ceremonial robe and being bestowed with a mandate. However, since this is achieved through litigation, it cannot be stable or enduring. Hence, there is also an image of being stripped of it three times in the morning. The judgment is: to take a dispute to the very end is without reason; even if one wins by chance, what is gained will eventually be lost. The intent of the sage in warning people is profound. The Small Image Commentary for the Upper Ninth line says: "Receiving a robe through litigation is not something to be respected." Clothing obtained through litigation is not worthy of respect.

坎下，坤上。師：貞，丈人吉，無咎。師，兵眾也。下坎上坤，坎險坤順，坎水坤地。古者寓兵於農，伏至險於大順，藏不測於至靜之中。又卦唯九二陽居下卦之中，為將之象，上下五陰順而從之，為眾之象。九二以剛居下而用事，六五以柔居上而任之，為人君命將出師之象，故其卦之名曰師。丈人，長老之稱。用師之道，利於得正，而任老成之人，乃得吉而無咎。戒占者亦必如是也。

The hexagram "Military Campaign" has the lower trigram Kan and the upper trigram Kun. The hexagram statement says: "Military Campaign:贞,丈人吉,无咎." "Military Campaign" refers to an army or a group of soldiers. The lower trigram is Kan, representing danger, and the upper trigram is Kun, representing compliance. Kan represents water, and Kun represents earth. In ancient times, soldiers were integrated with farmers, which means that extremely dangerous elements were hidden within great compliance, and unpredictable strength was stored within extreme stillness. Moreover, this hexagram has only one yang line, nine two, located in the middle of the lower trigram, which represents the general; the five yin lines above are compliant and follow it, representing the soldiers. Nine two, with a yang line in a lower position, actually takes charge, while six five, with a yin line in an upper position, entrusts him with responsibility. This is the image of a ruler appointing a general and sending troops to campaign, so this hexagram is named "Military Campaign." "Zhang Ren" refers to an elder of high moral character. The way of warfare benefits from proper names and the appointment of experienced and steady individuals, which can lead to good fortune without blame; this also warns the diviner to act accordingly.

《彖》曰：「師」，眾也，「貞」，正也，能以眾正，可以王矣。王，往況反。此以卦體釋師、貞之義。以，謂能左右之也。一陽在下之中，而五陰皆為所以也。能以眾正，則王者之師矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。又以卦體、卦德釋「丈人吉，無咎」之義。剛中，謂九二。應，謂六五應之。行險，謂行危道。順，謂順人心。此非有老成之德者不能也。毒，害也。師旅之興，不無害於天下，然以其有是才德，是以民悅而從之也。

The Commentary on the Judgment of the Army Hexagram says: "The word 'teacher' refers to a multitude; 'zheng' means correctness. If one can lead a multitude along the correct path, he can become a king." The word "wang" is read as "wang kuang fan," meaning to rule the world. This passage explains the meanings of the words "teacher" and "zheng" using the structure of the hexagram. The word "yi" means to be able to command and control: one yang line is located in the middle of the lower trigram, and five yin lines are all subject to its command. If one can lead the people along the correct path, then he is the army of the king. The Commentary on the Judgment continues: "It is strong and central, and it corresponds; it proceeds through danger while maintaining harmony. With this, it can harm the world, yet the people follow it, thus resulting in good fortune and no blame." This further explains the meaning of the hexagram statement "the elder man is auspicious, with no blame" by using the structure and moral qualities of the hexagram: "strong and central" refers to the nine in the second position, "corresponding" refers to the six in the fifth position corresponding with it, "proceeding through danger" means that the path is dangerous, and "harmony" means that it follows the people's will. These qualities cannot be achieved without the virtue of an experienced and mature person. "Du" means to harm. War and military campaigns inevitably bring harm to the world, but because the general possesses such ability and virtue, the people still follow him willingly.

《象》曰：地中有水，師，君子以容民畜眾。畜，許六反。水不外於地，兵不外於民，故能養民，則可以得眾矣。初六，師出以律，否臧凶。律，法也。否臧，謂不善也。晁氏曰，「否」字，先儒多作「不」，是也。在卦之初，為師之始。出師之道，當謹其始，以律則吉，不臧則凶。戒占者當謹始而守法也。《象》曰：「師出以律」，失律凶也。

The *Image Commentary* of the *Garrison* hexagram says: "Water within earth, *Garrison*; the superior man thus accommodates the people and maintains the multitude." The character *xu* is pronounced *xǔ liù fǎn*. Water is not outside the earth, and soldiers are not outside the people; therefore, as long as one can nurture the people, one can gain the support of the soldiers. The *Line Statement* of the first line of the *Garrison* hexagram says: "The garrison departs in accordance with the law; if it is not proper, it will be凶." *Lv* means law and regulation, and *pu zang* means not good. Chao Shuo Zhi says: "The character *pu* was often written as *bu* by earlier scholars, which is correct." The first line is at the beginning of the hexagram, representing the start of military action; the way of warfare should be cautious from the beginning: if it follows the law, it will be auspicious; if it is not good, it will be凶. This is a warning to the person casting the divination to be careful at the beginning and to strictly adhere to the law. The *Small Image Commentary* of the first line says: "The garrison departs in accordance with the law," once the law is lost, it will be凶.

九二，在師中，吉，無咎，王三錫命。九二在下，為眾陰所歸，而有剛中之德。上應於五，而為所寵任，故其象占如此。《象》曰：「在師中，吉」，承天寵也。「王三錫命」，懷萬邦也。六三，師或輿尸，凶。輿尸，謂師徒撓敗，輿尸而歸也。以陰居陽，才弱志剛，不中不正，而犯非其分，故其象占如此。《象》曰：「師或輿尸」，大無功也。六四，師左次，無咎。左次，謂退舍也。陰柔不中，而居陰得正，故其象如此。全師以退，賢於六三遠矣，故其占如此。《象》曰：左次無咎，未失常也。知難而退，師之常也。

The "Tian" hexagram's Nine in the Second line statement says: "In the army, it is auspicious, no blame, the king gives three rewards." Nine in the Second is located in the lower trigram, being the object to which the many yin lines are attached, and possesses the virtue of being strong and upright in the center. It is in correspondence with Six in the Fifth above, receiving the king's favor and important responsibilities, so its image and interpretation are like this: leading an army while maintaining the middle path is auspicious, without blame, and repeatedly receiving the king's rewards. The Small Image Commentary of Nine in the Second says: "In the army, it is auspicious," because it receives the favor of the heavenly sovereign. "The king gives three rewards," because it is able to pacify all the states. The "Tian" hexagram's Six in the Third line statement says: "The army may return with corpses on carts, which is凶." "Returning with corpses on carts" refers to the army's defeat, returning with the dead carried on carts. Six in the Third, being a yin line in a yang position, has weak ability but strong will, neither in the center nor in the proper position, yet undertaking tasks beyond its station, so its image and interpretation are like this. The Small Image Commentary of Six in the Third says: "The army may return with corpses on carts," because it achieves nothing. The "Tian" hexagram's Six in the Fourth line statement says: "The army retreats to the left, no blame." "Retreating to the left" means retreating and taking up a defensive position. Six in the Fourth, though yin and not in the central position, is in a proper position as a yin line in a yin position, so its image is like this; being able to retreat and preserve the entire army is far superior to Six in the Third, so its interpretation is also like this. The Small Image Commentary of Six in the Fourth says: "Retreating to the left, no blame," because it does not lose the proper way. Knowing that victory is difficult and retreating is itself the usual practice of warfare.

六五，田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶。長，之丈反。六五用師之主，柔順而中，不為兵端者也。敵加於己，不得已而應之，故為田有禽之象。而其占，利以搏執而無咎也。言，語辭也。長子，九二也。弟子，三四也。又戒占者專於委任，若使君子任事，而又使小人參之，則是使之輿尸而歸，故雖貞而亦不免於凶也。《象》曰：「長子帥師」，以中行也，「弟子輿尸」，使不當也。當，去聲。

The *Tian* line of the *Shi* hexagram says: "In the fields there are game; it is advantageous to capture them, without blame. The elder son leads the army, the younger son brings a corpse; if one remains steadfast, there will be misfortune." The character "长" is read as "zhǎng." The line six five is the sovereign who commands the military, gentle and centered, unwilling to start a war. When enemies attack, he is forced to respond, hence the image of "game appearing in the fields." The judgment is favorable for capturing them without blame. Here, "言" is a particle. "长子" refers to line nine two, and "弟子" refers to lines six three and six four. The line statement also warns the diviner to appoint one person exclusively. If a gentleman is entrusted with military affairs but a petty person interferes, it is like returning with a corpse, so even if one remains steadfast, misfortune is unavoidable. The *Xiao Xiang Zhuan* of line six five says: "The elder son leads the army," because he acts with integrity; "the younger son brings a corpse," because he is appointed improperly. The character "当" is read with a falling tone. Improper appointments are the cause of failure.

上六，大君有命，開國承家，小人勿用。師之終，順之極，論功行賞之時也。坤為土，故有開國承家之象。然小人則雖有功，亦不可使之得有爵士，但優以金帛可也。戒行賞之人，於小人則不可用此占，而小人遇之，亦不得用此爻也。《象》曰：「大君有命」，以正功也。「小人勿用」，必亂邦也。聖人之戒深矣。

The sixth line at the top of the "Military Campaign" hexagram says: "The great sovereign issues a command, establishes a state and accepts a family estate, do not employ petty men." The sixth line at the top is at the end of the "Military Campaign" hexagram, at the extreme of gentleness, which is the time for rewarding merit. The hexagram of Earth represents soil, so there is an image of granting territories and accepting family estates. However, even though petty men may have merit, they should not be given titles or fiefs; they should only be rewarded with gold and silk. This is a warning to those in charge of rewarding: petty men should not be treated according to this line; and when petty men encounter this line, they should not take it as their own. The Small Image Commentary of the sixth line at the top says: "The great sovereign issues a command," to properly reward merit. "Do not employ petty men," because it will certainly cause disorder in the state." The warning from the sage here is profound.

坤下，坎上。比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。比，毗意反。比，親輔也。九五以陽剛居上之中，而得其正，上下五陰，比而從之，以一人而撫萬邦，以四海而仰一人之象。故筮者得之，則當為人所親輔。然必再筮以自審，有元善長永正固之德，然後可以當眾之歸而無咎。其未比而有所不安者，亦將皆來歸之。若又遲而後至，則此交已固，彼來已晚，而得凶矣。若欲比人，則亦以是而反觀之耳。

The Hexagram of "Comparison" has the Earth below and Water above. The Hexagram Statement says: "Comparison: Auspicious. Original divination, beginning with virtue, enduring and upright, without blame. Those who are not yet at peace will come, but those who come late will meet misfortune." The word "Comparison" is read as "pí" meaning to be close and assist. The line Nine in the Fifth, being a Yang line, is in the center of the Upper Trigram and is upright. All five Yin lines below are coming close and obeying it. This is the image of one person pacifying myriad states and the four seas looking up to one person. Therefore, those who divinate and receive this hexagram should be assisted by others; but they must divinate again to examine themselves, ensuring they truly possess virtue, longevity, and uprightness, before they can bear the responsibility of being relied upon by many without causing blame. Those who have not yet come close and are unsettled will gradually come to join; if they delay and arrive late, the relationship will already be firm, and their late arrival will bring misfortune. If one wishes to go and assist others, it is merely the reverse of this meaning.

《彖》曰：「比」，吉也。此三字疑衍文。「比」，輔也，下順從也。此以卦體釋卦名義。「原筮，元永貞，無咎」，以剛中也。「不寧方來」，上下應也。「後夫凶」，其道窮也。亦以卦體釋卦辭。剛中，謂五。上下，謂五陰。《象》曰：地上有水，比，先王以建萬國，親諸侯。地上有水，水比於地，不容有間。建國親侯，亦先王所以比於天下而無間者也。《彖》意，人來比我，此取我往比人。初六，有孚比之，無咎。有孚盈缶，終來有他，吉。缶，俯九反。他，湯何反。比之初，貴乎有信，則可以無咎矣。若其充實，則又有他吉也。《象》曰：比之初六，有他吉也。

The Commentary on the Judgment of the Hexagram of "Comparison" says: "Comparison is auspicious." Zhu Xi thinks these three characters may be redundant additions. The commentary continues: "Comparison means assistance; it refers to the lower being obedient." This explains the meaning of the hexagram name "Comparison" through the structure of the hexagram: "Comparison" means assistance, and the lower lines all obey the nine in the fifth position. The commentary also says: "Original divination, beginning, constancy, and uprightness, without blame," because of the strong and central position of the nine in the fifth. "Those who are not yet in harmony will come," because there is mutual response between upper and lower. "Those who come late will be in misfortune," because the way is exhausted. This also explains the hexagram statement using the structure of the hexagram: "Strong and central" refers to the nine in the fifth; "upper and lower" refers to the other five yin lines. The Image Commentary of the Hexagram of "Comparison" says: "Water above the earth, Comparison. Thus the former kings established myriad states and were close to the feudal lords." Water on the earth, close to the earth, with no space in between; establishing myriad states and being close to the feudal lords is also the method used by the former kings to be close to the world without any separation. The meaning of the Commentary on the Judgment focuses on others coming to be close to me, while the Image Commentary takes the approach of me going to be close to others. The line statement of the first line of the Hexagram of "Comparison" says: "With sincerity, comparison is made, without blame. With sincerity, the jar is full, eventually someone else will come, and it is auspicious." "Foujiu" is pronounced as "fu jiu fan," and "ta" is pronounced as "tang he fan." In the beginning of comparison, the most important thing is sincerity. With sincerity, there will be no blame. If sincerity is full, like a jar filled to the brim, then there will be unexpected good fortune. The Small Image Commentary of the first line says: "Comparison at the first line, there is good fortune from another."

六二，比之自內，貞吉。柔順中正，上應九五。自內比外，而得其貞，吉之道也。占者如是，則正而吉矣。《象》曰：「比之自內」，不自失也。得正，則不自失矣。六三，比之匪人。陰柔不中正，承、乘、應皆陰，所比皆非其人之象。其占大凶，不言可知。《象》曰：「比之匪人」，不亦傷乎。六四，外比之，貞吉。以柔居柔，外比九五，為得其正，吉之道也。占者如是，則正而吉矣。《象》曰：外比於賢，以從上也。

The Line Statement of the Sixth Line of the "Compare" hexagram says: "Compare from within, and remain steadfast for good fortune." The Sixth Line is gentle and resides in the center and is upright. It is in correspondence with the Ninth Line above. It approaches the ruler of the outer trigram from within the inner trigram, and remains steadfast on the right path, which is the way to good fortune. If the person divining follows this path, they will be both upright and fortunate. The Small Image Commentary of the Sixth Line says: "Compare from within," does not lose oneself." Being upright, one does not lose oneself. The Line Statement of the Third Line of the "Compare" hexagram says: "Compare with the wrong person." The Third Line is阴柔 and not central or upright. What it receives, what it rides upon, and what it corresponds to are all阴 lines. This is the image of comparing with the wrong person; its divination is great misfortune, which does not need to be explicitly stated to be known. The Small Image Commentary of the Third Line says: "Compare with the wrong person," is it not sad?" This is indeed very sad. The Line Statement of the Fourth Line of the "Compare" hexagram says: "Compare from outside, and remain steadfast for good fortune." The Fourth Line, being a gentle line in a gentle position, compares outwardly with the Ninth Line, which is following the right path and is the way to good fortune. If the person divining follows this path, they will be both upright and fortunate. The Small Image Commentary of the Fourth Line says: "Compare with the virtuous from outside, to follow above."

九五，顯比，王用三驅，失前禽，邑人不誡，吉。一陽居尊，剛健中正，卦之群陰皆來比己，顯其比而無私，如天子不合圍，開一面之網，來者不拒，去者不追。故為用三驅失前禽，而邑人不誡之象。蓋雖私屬，亦喻上意，不相警備以求必得也。凡此皆吉之道，占者如是，則吉也。《象》曰：顯比之吉，位正中也。舍逆取順，「失前禽」也。「邑人不誡」，上使中也。舍，音舍。由上之德使不偏也。上六，比之無首，凶。陰柔居上，無以比下，凶之道也，故為無首之象，而其占則凶也。《象》曰：「比之無首」，無所終也。以上下之象言之，則為無首，以終始之象言之，則為無終，無首則無終矣。

The line statement of the fifth line of the "Gathering" hexagram says: "Manifesting gathering, the king uses three sides to drive, losing the birds that come forward, the people in the city are not warned, auspicious." The fifth line, with a single yang line in the尊 position, is strong, vigorous, upright, and just. All the yin lines in the hexagram come to adhere to it. He makes this adherence manifest without partiality, just as the Son of Heaven hunts without surrounding from all sides, leaving an opening. He does not refuse those who come, nor pursue those who flee. Thus there is the image of "driving from three sides but letting go of the birds that come forward, not even warning the people in his city." Even the private followers of the sovereign understand the intention above, so there is no need for mutual vigilance to seek certain gain. All these are ways to bring auspiciousness. If the person divining can act in this way, it will be auspicious. The Small Image Commentary of the fifth line says: "The auspiciousness of manifesting gathering is due to the correctness of position and uprightness. Choosing the easy over the difficult, 'losing the birds that come forward.' 'The people in the city are not warned,' because the superior person makes the middle correct." "Shě" is pronounced the same as "to abandon" — all this is due to the virtue of the superior person who prevents partiality. The line statement of the sixth line at the top of the "Gathering" hexagram says: "Gathering without a leader, ominous." The sixth line is yin and柔, and is at the top of the hexagram, having nothing to use for gathering below. This is a way to bring misfortune, hence the image of "gathering without a leader," and its divination is ominous. The Small Image Commentary of the sixth line says: "Gathering without a leader, having no end." In terms of the position of upper and lower, it is at the top and has nothing to lead, hence "no leader." In terms of the beginning and end of time, it is at the end and does not have a good ending, hence "no end." Since the beginning has no leader, the end naturally has no end.

乾下，巽上。小畜：亨。密雲不雨，自我西郊。畜，敕六反。《大畜》卦同。巽，亦三畫卦之名。一陰伏於二陽之下，故其德為巽、為入，其象為風、為木。小，陰也。畜，止之之義也。上巽下乾，以陰畜陽，又卦唯六四一陰，上下五陽皆為所畜，故為小畜。又以陰畜陽，能繫而不能固，亦為所畜者小之象。

The hexagram Xiao Xu has the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu: The passage is smooth. Dense clouds do not rain; they are in the western suburb." The character "xu" is pronounced as "chu" in the sixth tone. The character "xu" in the hexagram Da Xu is pronounced the same. Xun is also the name of the trigram composed of three lines: one yin line is hidden beneath two yang lines, so its trigram virtue is "Xun" meaning "entering," and its symbolic image is wind and wood. "Xiao" refers to yin, and "xu" means to stop and accumulate. With Xun above and Qian below, it is yin restraining yang. Also, since this hexagram contains only one yin line at the fourth position, the five yang lines above and below are restrained by it, hence it is called "Xiao Xu." Moreover, restraining yang with yin can only hold it loosely, not firmly, which is the image of a small accumulation.

內健外巽，二五皆陽，各居一卦之中而用事，有剛而能中，其志得行之象，故其占當得亨通。然畜未極而施未行，故有密雲不雨，自我西郊之象。蓋密雲，陰物；西郊，陰方。我者，文王自我也。文王演《易》於羑里，視岐周為西方，正小畜之時也。筮者得之，則占亦如其象云。

This hexagram has a strong and vigorous inner nature but an outwardly yielding and compliant appearance. Both the second line (nine two) and the fifth line (nine five) are yang lines, each occupying the central position of the upper and lower trigrams respectively, indicating that strength is maintained in the center and the mind's aspirations can be realized. Therefore, the divination should indicate smoothness and success. However, the gathering is not yet complete, and the benefits have not yet been fully extended, so there is an image of thick clouds gathering but not raining, coming from the west suburbs. Thick clouds belong to the yin, and the west suburbs belong to the yin direction. "I" is the self-reference of King Wen. King Wen was in Youli, working on the Zhou Changes, and at that time, Qi Zhou was in the west, which was precisely the time of small accumulation. Therefore, those who obtain this hexagram in their divination should receive a judgment similar to this image.

《彖》曰：「小畜」，柔得位而上下應之，曰小畜。以卦體釋卦名義。柔得位，指六居四。上下，謂五陽。健而巽，剛中而志行，乃亭。以卦德、卦體而言，陽猶可亨也。「密雲不雨」，尚往也。「自我西郊」，施未行也。施，始豉反。尚往，言畜之未極，其氣猶上進也。

The *Commentary on the Judgment* of the *Xiaoxu* hexagram says: It is called "small accumulation" because the yao of yin is in the proper position, and the five yang yao above and below all respond to it. Zhu Xi points out that this is using the "structure of the hexagram" to explain the meaning of the hexagram name: "yin in the proper position" refers to the sixth line, which is a yin line in the fourth position, and "above and below" refers to the other five yang lines. The *Commentary on the Judgment* also says that the inner trigram is strong and vigorous, and the outer trigram is gentle and compliant, with yang strength in the center and the mind able to be carried forward, so it can be smooth and unimpeded. Zhu Xi says this is based on both the "virtue of the hexagram" and the "structure of the hexagram," meaning that although the yang energy is restrained, it can still be communicated. The *Commentary on the Judgment* explains the hexagram statement "dense clouds without rain" as the yang energy still ascending; it explains "from the western suburbs" as the rain having not yet begun to fall. "Shi" is read as "shi chi fan." The term "still going forward" means that the restraint has not yet reached its extreme, and the yang energy is still ascending, so although the clouds are dense, the rain will not finally come.

《象》曰：風行天上，小畜，君子以懿文德。風有氣而無質，能畜而不能久，故為小畜之象。懿文德，言未能厚積而遠施也。初九，復自道，何其咎，吉。復，芳六反。二爻同。下卦乾體，本皆在上之物，志欲上進，而為陰所畜。然初九體乾，居下得正，前遠於陰，雖與四為正應，而能自守以正，不為所畜，故有進復自道之象。占者如是，則無咎而吉也。《象》曰：「復自道」，其義吉也。

The Great Image of the Hexagram of Small Accumulation says: Wind moving over the heavens, this is the Hexagram of Small Accumulation. The gentleman takes this as a model, cultivating and perfecting his cultural virtue. Zhu Xi says: Wind has energy but no form, it can temporarily restrain but not for long, hence the image of 'Small Accumulation'; 'cultivating cultural virtue' means that at this time one cannot yet deeply accumulate or widely implement it, so one can only exert effort in cultural virtue. The line statement of the first line says: Returning to one's original path, where could there be a mistake, it is auspicious. 'Fu' is read as 'Fang Liu Fan', the 'Fu' in the second line has the same pronunciation. Zhu Xi says: The three yang lines of the lower trigram Qian originally should be in a superior position, but they all wish to advance and are restrained by the yin line six in the fourth position. The first line belongs to the trigram Qian, is in the lowest position and occupies the correct position, being farthest from the yin line, although it has a proper correspondence with six in the fourth, it can maintain itself with correctness and not be restrained, hence the image of advancing and returning to the original path. If the person divining can act like this, there will be no mistake and it will be auspicious. The Small Image Commentary of the first line says: 'Returning to one's original path', in terms of its meaning it is inherently auspicious.

九二，牽復，吉。三陽志同，而九二漸近於陰，以其剛中，故能與初九牽連而復，亦吉道也。占者如是，則吉矣。《象》曰：牽復在中，亦不自失也。亦者，承上爻義。九三，輿說輻，夫妻反目。說，吐活反。九三，亦欲上進，然剛而不中，迫近於陰，而又非正應，但以陰陽相說而為所繫畜，不能自進，故有輿說輻之象。然以志剛，故又不能平而與之爭，故又為夫妻反目之象。戒占者如是，則不得進而有所爭也。

The line statement for the second line says: Being drawn back together, it is auspicious. Zhu Xi explains: The three yang lines in the lower trigram share the same aspirations, and the second line, nine two, gradually approaches the yin line six four. However, since it is yang and occupies the central position, it can connect with nine one and return together, which is also an auspicious course. If the person consulting the oracle follows this, they will gain auspiciousness. The small image commentary for the second line says: Being drawn back and staying in the central position, one does not lose oneself. Zhu Xi points out that the word "also" refers to the meaning of the previous line, nine one. The line statement for the third line says: The wheel of the carriage breaks away from its spokes, and the husband and wife turn against each other. The character "说" is read as "tu hu fa," meaning to break away. Zhu Xi explains: The third line also desires to advance, but being yang and not occupying the central position, it is closely attached to the yin line six four. The two are not in a proper mutual response, yet they are connected due to mutual attraction and are restrained, so it cannot advance, resulting in the image of the wheel breaking away from its spokes. Moreover, because its aspirations are strong and it cannot be tranquil, it turns against the yin, resulting in the image of husband and wife turning against each other. This warns the person consulting the oracle: in such a situation, one cannot advance and will instead cause disputes.

《象》曰：「夫妻反目」，不能正室也。程子曰：「『說輻』、『反目』，三自為也。」六四，有孚，血去惕出，無咎。去，上聲。以一陰畜眾陽，本有傷害憂懼。以其柔順得正，虛中巽體，二陽助之，是有孚而血去惕出之象也。無咎宜矣。故戒占者亦有其德，則無咎也。《象》曰：有孚惕出，上合志也。

The Small Image Commentary of line nine three says: "The reason for the couple to turn against each other is because nine three himself fails to maintain proper conduct in the household." Zhu Xi cites Cheng Yi's words: "The breaking of the spokes of a cart" and "the couple turning against each other" are both results of nine three's own actions. The line statement of line six four says: "With sincerity in heart, the wound is removed, the fear is dispelled, and there is no fault." The character "去" is read in the rising tone. Zhu Xi explains: using a yin line to restrain many yang lines, by nature, is likely to cause harm and fear; but since six four is gentle and occupies the correct position, the middle line is empty and belongs to the trigram Xun (wind), and the two yang lines above are willing to assist, this is the image of sincerity in heart, the wound being removed, fear being dispelled, and thus there is no fault. Therefore, it warns the person consulting the oracle: one must also possess such gentle and upright virtue in order to avoid faults. The Small Image Commentary of line six four says: having sincerity leads to the dispelling of fear, because six four and the superior nine five share the same aspirations.

九五，有孚攣如，富以其鄰。攣，力專反。巽體三爻，同力畜乾，鄰之象也。而九五居中處尊，勢能有為，以兼乎上下，故為有孚攣固，用富厚之力而以其鄰之象。以，猶《春秋》「以某師」之「以」，言能左右之也。占者有孚，則能如是也。《象》曰：「有孚攣如」，不獨富也。

The line statement for the fifth line (Nine Five): With sincerity in heart and closely connected, using one's wealth to lead the nearby people. "Luan" is read as "Li Zuan Fan." Zhu Xi says: The upper trigram is巽 (Wind), and its three lines work together to restrain the lower trigram乾 (Heaven). They are neighbors to each other, which is the symbolic meaning of "neighbor." Nine Five is in the center and occupies a high position, thus having the strength to act and be able to lead both above and below. Therefore, there is an image of sincerity and firm connection, using the power of wealth to lead the nearby people. The word "yi" here is the same as the "yi" in "yi su shi" from the Spring and Autumn Annals, meaning the ability to command. If the person divining maintains sincerity in heart, they can reach this state. The Small Image Commentary of Nine Five says: "There is sincerity and close connection," meaning that Nine Five does not keep wealth for itself alone.

上九，既雨既處，尚德載，婦貞厲，月幾望，君子征凶。幾，音機。《歸妹》卦同。畜極而成，陰陽和矣，故為既雨既處之象。蓋尊尚陰德，至於積滿而然也。陰加於陽，故雖正亦厲。然陰既盛而抗陽，則君子亦不可以有行矣。其占如此，為戒深矣。《象》曰：「既雨既處」，德積載也。「君子征凶」，有所疑也。

The line statement for the topmost line (Upper Nine) says: Rain has already fallen, and it has already settled down; this is due to the accumulation of virtue of yin reaching its fullness. A woman adhering to this situation should be cautious of danger and peril, for the moon is nearly full. At this time, a gentleman going out on a journey would be凶 (auspicious). The character "几" is read as "机". In the hexagram "归妹", it is pronounced the same. Zhu Xi says: When the accumulation and stopping reach their extreme, success is achieved, and yin and yang thus harmonize, hence the image of rain having fallen and matters having been decided. This is because the virtue of yin and the softness are esteemed and have accumulated to fullness. Yin is above yang, so even when maintaining correctness, there is still danger. Since yin is strong and opposing yang, a gentleman should not take any further action. The divination for this line is thus, with a deep warning. The Small Image Commentary of Upper Nine says: "Rain has fallen and settled down" indicates the accumulation of virtue of yin reaching its fullness; "a gentleman's journey is凶" means that proceeding at this time would invite suspicion.